法華經義記 4

English (machine translation) 4

Language: English

4.1

Exposited by the Śramaṇa Fayun of Guangzhai.

The title of this chapter should not yet be here. How is this known? The intent of using parables was originally to expound parables revealing the One by opening the three for people of middling faculties; but the exposition by dharma revealing the One by opening the three to transform people of superior faculties is not yet finished, so how could this already be the parabolic exposition? The reason the chapter title is placed in the middle is presumably that the editor of the sūtra divided the fascicles to balance them, and thus cut off the remainder of the exposition by dharma and placed it here, wishing to prevent fascicles from being unequal in length; for this reason he moved the title of the Parable Chapter to the beginning of the second fascicle. If one considers the actual location of the chapter, it is properly from "Śāriputra said to the Buddha: 'World-Honoured One, I now have no further doubts or regrets'" onward that is the "Parable Chapter". If one were to use these four sections of the exposition by dharma to correlate with the four sections below of the parabolic exposition transforming people of middling faculties, there should likewise be four chapters: the place of the first exposition by dharma should be called the Chapter on the Exposition by Dharma, no different from the "Parable Chapter" below among [the sections] transforming people of middling faculties. What is the section of receptive understanding should be called the Chapter on Receptive Understanding, no different from the "Chapter on Faith and Understanding" below among [the sections] transforming people of middling faculties. What is the section narrating sincerity should be called the Chapter on Narrating Sincerity, no different from the existence of the "Medicinal Herbs Chapter" below among [the sections] transforming people of middling faculties. What is the section on receiving prediction should be called the Chapter on Receiving Prediction, no different from the existence of the "Chapter on the Bestowal of Prediction on the Four Great Disciples" below among [the sections] transforming people of middling faculties. Now, the reasons why these four sections of the exposition by dharma do not have such chapters comprise three points: The first meaning is that the above is properly categorized by the below; since there are four chapters in the parabolic exposition below, now by categorizing the above by the below, its meaning can be sought. If one categorized the below by the above, below there should likewise not be four chapters; therefore, by illuminating each other, the purport of their presence or absence is naturally made apparent. The second meaning is that simply because the words and phrases of the exposition by dharma are few, four chapters were not established again. As for the third meaning, it may also be that the editor of the sūtra deeply grasped the Buddha's intent and stopped at twenty-seven chapters. At that time, this was what was appropriate for the awakening of the assembly of the time; if he had mistakenly established more, it would have been of no benefit to the assembly of the time. Yet in other lands and different realms, how could there be merely twenty-seven chapters? However, in the exposition by dharma revealing the One by opening the three to transform those of superior [faculties], there were originally four sections; from here down to the end of the verses is the second section, which clarifies the receptive understanding of Śāriputra and others of superior faculties. In the previous classification of the four sections of the exposition by dharma, following the precedent, each is divided into two. Now, in this section on receptive understanding, there are two parts: first, the compiler of the sūtra narrates the signs of Śāriputra attaining understanding; second is properly Śāriputra's words of receptive understanding. Moreover, each of these two sections is divided into two. In the first narration by the compiler of the sūtra, there are two: first, it clarifies that the compiler of the sūtra narrates joy in the internal mind; second, the compiler of the sūtra narrates reverence in the external form, which is from "immediately arose, joined his palms" downward. From "and said to the Buddha" downward is the second, properly being the words of receptive understanding, which also has two parts: first is prose, and second is verses. Now, in the prose itself there are three sections: first, it properly clarifies Śāriputra's self-declaration of joy because he has attained understanding; second, from "This was our fault, not the World-Honoured One's" down to the end of "pondering to attain realization", is designated as repenting faults and reproaching oneself; third, from "From the past onwards" down to the end of the prose, concludes the receptive understanding. Moreover, each of these three sections is divided into two; and in each being divided into two, following the precedent, the first layer is not further divided, while in the second layer, following the precedent, each is again divided into two. Now, in the first section there are two parts: first is the proper receptive understanding; second, from "Why is this?" downward, adduces past sorrow to contrast with and explain present joy. In the past, since there were regret and doubt, he was constantly sorrowful; today, because doubt and regret have been eliminated, he is joyful. In this second explanation, following the precedent, it is divided into two: first, adducing past regret; second, adducing past doubt. From "Why is this?" down to "losing the Tathāgata's immeasurable knowledge and vision" is the first, designated as adducing past regret to contrast with and explain present joy, which reveals the sign of attaining understanding today. How is this known to be so? In the past, when attending the assembly of the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, he saw in person bodhisattvas receiving training in the Great Vehicle and receiving prediction of becoming buddhas, but he was not included in this category, and regretted not taking up the Great [Vehicle], which was lamentable and distressing. "Immeasurable knowledge and vision" is the fruition of buddhahood; however, this fruition of buddhahood was what was not taken up in the past, and was the matter regretted. From "World-Honoured One, I constantly dwelt alone" down to "yet being saved" is the second, adducing past doubt to contrast with and explain present joy: since the Dharma of the Great Vehicle truly exists and we equally enter the principle of non-arising, why did the Tathāgata save me with the Small Vehicle and save them with the Great Vehicle? This is being confused about the teaching by means of the principle, giving rise to this doubtful mind.

4.4

In the second part, repenting faults and reproaching oneself, there are two parts: first, "Yet this was our fault, not the World-Honoured One's", which properly and generally repents faults and reproaches oneself. Second, from "Why is this?" downward, adduces specific explanations of the general meaning of repenting faults. In the past, he constantly said, 'We equally enter into the dharma-nature; why did the Tathāgata save me with the Small Vehicle and save them with the Great Vehicle?' He was constantly resentful that the World-Honoured One did not have an impartial mind. Only today does he know: 'In the past, I myself had no mind capable of receiving the Great Vehicle, which caused the Tathāgata to teach the Small through skilful means.' However, in this explanation there are, following the precedent, two parts: first, it clarifies repenting the past failure to take up the Great; second, it clarifies repenting the taking up of the Small. Now the first is repenting the past failure to take up the Great: from "Why is this?" down to "would certainly have attained the Great Vehicle and attained deliverance". As for 'that upon which it is based', now, looking at the myriad practices from the standpoint of the unsurpassed fruition of buddhahood, the myriad practices are that upon which the fruition of buddhahood is based. Again, looking at the teaching of the Great Vehicle from the standpoint of the myriad practices, the teaching of the Great Vehicle is that upon which the myriad practices are based. How is this known to be so? It is simply due to the teaching of the Great Vehicle that the myriad practices are generated, and due to the myriad practices that the fruition of buddhahood is obtained. What is called 'that upon which it is based' here is simply designating the teaching of the Great Vehicle as the cause. However, the distinct teachings of the three vehicles were also expounded sequentially: in the Deer Park he expounded the Four Truths; in Rājagṛha he expounded the twelve links of dependent origination; and later he expounded the *Upāsakaśīla-sūtra*. Śāriputra himself said, 'Why did I not wait in the past for the Tathāgata to expound the teaching of the Great Vehicle and practice therein, whereby I could not have failed to attain the understanding of the Great Vehicle, rather than hastily receiving the inferior teaching of the three vehicles?' This is repenting the past failure to take up the Great. However, from "we did not understand skilful means" downward is the second, repenting the past taking up of the Small. If I had understood that the Tathāgata's past teaching was a skilful means, would I ever have taken up the Small? Simply because I had not yet understood the Tathāgata's past expedient, skilful teaching, I still faithfully accepted it therein. This is repenting the past taking up of the Small.

4.5

In the third part, concluding the receptive understanding, there are two parts: first, from "From the past onwards" down to "I would always reproach myself", first concludes past sorrow. Second, from "Yet now from the Buddha" downward, concludes joy because of attaining understanding today. Following the precedent, there are two: first, from "Yet now from the Buddha having heard what I had never heard before" down to "quickly attained peace and security", this is designated as joy because bad things have departed. Second, from "Today I finally know that I am truly a son of the Buddha" downward, is designated as joy because good things have arrived. In the past, he thought that those of the two vehicles would definitely not attain buddhahood and could not inherit and continue the Buddha-lineage, and therefore were not sons of the Buddha; now that it is said that what you practice is the bodhisattva path and you will certainly inherit and continue the Buddha-lineage, he therefore says 'true son of the Buddha'.

4.6

"And spoke in verse": earlier it was said that in the proper receptive understanding there are two parts: first is prose, and from here downward is the second, the verse recitation. But in the prose above there were originally three sections: first, properly declaring oneself to have attained understanding; second, repenting faults and reproaching oneself; third, concluding the receptive understanding. Now, within these twenty-five and a half verses, they are divided into four sections: first, there are eleven and a half verses, which versify the first section of the prose above, properly declaring oneself to have attained understanding. Second, from "I originally clung to wrong views" downward, there are five verses, which versify the second section above, repenting faults and reproaching oneself. Third, from "When I first heard what the Buddha taught" downward, there are six and a half verses, which bring out the meaning in verse and do not versify the prose above. The prose above directly clarified past doubt and regret contrasting with present joy, and did not state that today a new doubt was eliminated; now these six and a half verses properly clarify the elimination of doubt today, so we know they do not versify the prose above. Fourth, from "Hearing the Buddha's soft and gentle voice" downward, the two and a half verses versify the third section in the prose above, concluding the receptive understanding. Furthermore, in the first section of the prose above, properly declaring oneself to have attained understanding, there were originally two parts: first, properly declaring oneself to have attained understanding; second, adducing past sorrow to contrast with and explain present joy. Now, within the eleven and a half verses, they are also divided into two: first, there are two and a half verses, which versify the first proper receptive understanding above. Second, from "When I dwelt in mountain valleys" downward, there are nine verses, which versify the second part, adducing past sorrow to contrast with and explain present joy. Now, within the first two and a half verses, there are naturally three steps: first, there are three lines that properly versify the receptive understanding above; above it stated, "and said to the Buddha: 'Now having heard this voice of the Dharma from the World-Honoured One, my heart is leaping with joy, having attained what I had never had before'". Second, from "The net of doubts has all been eliminated" downward, there are also three lines, which clarify that confusion is extinguished and understanding is produced. Yet confusion being extinguished and understanding being produced must depend on the Buddha; therefore, third, the one verse of "The Buddha's voice is extremely rare" praises the Tathāgata to conclude the attainment of understanding.

4.7

"I was dwelling in mountain valleys": the nine verses from here on versify the second [section], which cites past sorrow to contrast with and explain present joy. Now, within the explanation in the prose above, there were originally two parts: first, citing past regret; second, citing past doubt. These nine verses are likewise divided into two: first, there are six verses versifying the past regret above; second, there are three verses versifying the past doubt above. Within the first six verses versifying regret, there are themselves three stages: first, one and a half verses first set forth the places where regret arose and directly versify the regret; second, there are three verses setting forth the dharmas that were regretted in the past; third, there is one and a half verses concluding the arising of the mind of regret. As for the first: above, it only spoke of regret, and it was not known in what place or at what time this doubt and regret arose; now, since it is expanded in the verses, it therefore sets forth the places where doubt and regret arose: merely while sitting quietly or walking the path in mountain valleys and forests, at that time he gave rise to a mind of doubt and regret and produced sentiments of resentment and lamentation. How is this known to be so? In the past, the Tathāgata only bestowed prophecies of attaining Buddhahood upon the bodhisattvas and did not speak of voice-hearers attaining Buddhahood; by reason of this meaning, he gave rise to a mind of doubt and regret. Yet in the great assembly there was also doubt and regret, and in the mountain valleys there was also doubt and regret: regretting that I did not seek the Great Vehicle, and giving rise to doubt, thinking, "Since we equally enter into the dharma-nature, why did the Tathāgata cross me over by means of the Lesser Vehicle and cross them over by means of the Great Vehicle? Since the dharma-nature is the same, there should not be the difference of lesser and greater." This is confusing the teaching by means of the principle. Furthermore, [he thought], "The Tathāgata himself preached that there are distinctions among the teachings of the three vehicles; why must the principle of the dharma-nature be the same?" This is confusing the principle by means of the teaching. Now, hearing from the *Mahāvibhāṣā* (*Duo lun*), when in the great assembly, seeing with one's eyes and hearing with one's ears the superior matters of the bodhisattvas and the extolling of the great beings' lofty virtues and far-reaching practices, since I was not included in this category, at that time I could only give rise to regret and resentment, having no leisure to give rise to thoughts of doubt and perplexity; but when in quiet places in mountains and forests, at that time I mostly gave rise to a mind of doubt and perplexity. "We, too, are Buddha-sons, equally entering the untainted dharma": the three verses from here on are the second [stage], setting forth the dharmas that were regretted in the past. These contain three points: the first verse clarifies the generation of the benefit of preaching the Dharma; the next verse clarifies the generation of internal and external merits such as the thirty-two marks; the last verse clarifies the generation of internal and external merits such as the eighty minor characteristics. "When I was walking alone": the one and a half verses from here on are the third [stage], citing the quiet places of mountain valleys as well as being in the great assembly to conclude the arising of the mind of regret; this indicates that regret could also arise in quiet places. "Day and night I constantly": the three verses from here on versify the citing of past doubt above to contrast with and explain present joy. Within these three verses, being expanded, they are naturally divided into three stages: the first verse directly versifies the existence of doubt in the past; the second verse sets forth the matters that were doubted in the past; the third verse clarifies that because present understanding is attained, past doubts are eliminated. As for the first: confusing the principle by means of the teaching, he therefore speaks of it as "a loss"; at other times, further confusing the teaching by means of the principle, he therefore speaks of it as "not a loss." Therefore, speaking of confusing the teaching by means of the principle and confusing the principle by means of the teaching, wavering between principle and teaching, he therefore says, "whether it was a loss or not a loss"; this is what it means. "I constantly saw the World-Honoured One praising the bodhisattvas": this one verse is the second [stage], which immediately sets forth the matters that were doubted; it was solely because of seeing the Tathāgata, at the time of teaching the *Great Perfection of Wisdom* (*Dapin*), exclusively praising the lofty virtues and beautiful practices of the bodhisattvas as all being able to attain Buddhahood; it was because of this matter that he had doubts. "Now hearing the Buddha's voice": this one verse is the third [stage], clarifying that because present understanding is attained, past doubts are eliminated, which has two points: the upper half of the verse clarifies understanding the opening of the three; the lower half of the verse clarifies understanding the revelation of the one. This point reveals that in the past, confusing the teaching by means of the principle was right, and confusing the principle by means of the teaching was wrong; now, the untainted, inconceivable power leads sentient beings to the place of enlightenment—these words indeed correspond to his past confusing of the teaching by means of the principle.

4.8

"I was originally attached to deviant views": the five verses from here on are the second [section], versifying the second [part] above, the repentance of errors and self-reproach over doubt. But in the prose above, there were originally two [parts]: first, general repentance of errors, which is not versified here, versifying only the second, which cites particulars to explain the general. Yet in the explanation above, there were themselves two [parts]: first, regretting not having taken up the Great in the past, which is not versified here; second, regretting having taken up the Small in the past, which is now versified here. Above it says, "Yet we did not understand what was preached through skilful means in accordance with what was suitable, and upon encountering it, we immediately faithfully accepted, contemplated, and realised it." Now within these five verses, they are naturally divided into three: first, there are two verses directly versifying the regret over having taken up the Small in the past; second, from "And now I have myself awakened" on, there are two verses clarifying present attainment of understanding; third, from "The Buddha, in the great assembly" on, there is one verse clarifying the elimination of evil. Within the second, present attainment of understanding, there are two points: first, "And now I have myself awakened that this is not real extinction"—this half-verse clarifies understanding the expedient; second, from "When one can become a Buddha" on, one and a half verses clarify understanding the revelation of the one.

4.9

"When I first heard what the Buddha preached": the six and a half verses from here on are the third [section], setting forth the meaning afresh without versifying the prose above. How is this known? The prose clarifies that there was doubt in the past, but does not clarify the elimination of new doubts today; the "Expedient Means" chapter above clarifies that expedient wisdom is difficult to fathom and real wisdom is extremely profound, and also says, "The Buddha, by the power of skilful means, indicates the teachings of the three vehicles." By relying on this, a mind of doubt and perplexity arose; only upon hearing the extensive explanation above that opens the three and reveals the one was this doubt eliminated. Within these six and a half verses, there are themselves two parts: now, the one verse from "When I first heard what the Buddha preached, my mind was not startled or doubtful" on first sets forth the mind of doubt and perplexity; second, from "The Buddha, by diverse conditions" on, five and a half verses extensively clarify the elimination of doubt. Now within these five and a half verses, there are themselves three stages: the first verse directly and generally clarifies the elimination of doubt; second, from "The Buddha spoke of the past, of immeasurable extinct Buddhas" on, three verses cite the Buddhas of the three periods as all putting the three first and the one after, specifically setting forth the teaching that eliminates doubt; third, from "The World-Honoured One preaches the real path" on, one and a half verses summarize and conclude the elimination of doubt.

4.10

"Hearing the Buddha's gentle and soft voice": the two and a half verses from here on are the fourth [section], versifying the third [part] in the prose above, the concluding reception of understanding. But in the prose above, there were originally two parts: first, concluding past sorrow, which is now omitted and not versified, versifying only the second, concluding present joy. Yet in concluding present joy above, there were originally two stages: first, clarifying joy because evil matters are gone; second, clarifying joy because good matters have come. These two and a half verses are likewise divided into two: now, first, the one and a half verses from "Hearing the Buddha's gentle and soft voice" on versify the first, joy because evil matters are gone, where above it says that now, hearing such a dharma from the Buddha, all doubts and regrets are severed; the latter verse versifies the second, stating: "Today I finally know that I am truly a Buddha-son, born from the Buddha's mouth, born transformed from the Dharma, obtaining a share of the Buddha's Dharma."

4.11

"At that time, Śāriputra": within the exposition by dharma opening the three and revealing the one to transform persons of superior faculties, there were originally four sections; from here on is the third section, clarifying the Tathāgata's confirmation and endorsement of the signs of the person of superior faculties attaining understanding. Of the four sections originally mentioned, they are as a rule divided into two; here there are two parts: first, "The Buddha told Śāriputra" first recounts the past; second, recounting the present, from "I now wish again to cause you to remember your original vow" on.

4.12

"Śāriputra, you in a future age": from here on is the fourth section, which immediately confers prophecy upon the person of superior faculties. Within this there are also two parts: first, down through the verses, it directly confers prophecy upon Śāriputra; second, from the great assembly seeing Śāriputra receive prophecy and thereupon giving rise to sympathetic joy and making offerings, their joy is known by comparison. Now, Śāriputra's prophecy has both prose and verses; just within the prose, there are eight layers: first, prophesying the practice of the causes; second, from "Shall become a Buddha" on, prophesying the general and specific designations; third, from "The land's name is Free from Defilement" on, prophesying the realm; fourth, from "Padmaprabha Tathāgata also uses the three vehicles to teach and transform sentient beings" on, resolving people's doubts; fifth, from "Its kalpa is named Great Jewel Adornment" on, prophesying the persons; sixth, from "Śāriputra, the lifespan of the Buddha Padmaprabha" on, prophesying the length of his lifespan; seventh, from "After the Tathāgata Padmaprabha passes twelve minor kalpas" on, prophesying his successor Buddha; eighth, from "After the Buddha Padmaprabha has entered extinction" on, prophesying the two dharmas of the semblant and correct [Dharma]. The fourth above resolves people's doubts, where they doubt, saying: "The Buddha Padmaprabha's land is purely clean, and the persons transformed are all great bodhisattva beings; thus, the great bodhisattva beings originally did not hear the name of the three vehicles—why is it now said that he teaches and transforms sentient beings with the dharma of the three vehicles?" The commentator says: "Those transformed by the Buddha Padmaprabha are truly great bodhisattva beings; the reason he preaches the three vehicles is that this complies with the intentions harboured by the stages of the great beings. How so? In the minds of the bodhisattva stages, for those to whom the four truths should be preached, he preaches the four truths; for those to whom the twelve links of dependent origination should be preached, he preaches dependent origination; for those capable of hearing the six perfections, he preaches the six perfections. Now the Buddha Padmaprabha applies the dharmas of the three vehicles for them; therefore it is said that because of his original vow, he preaches the dharmas of the three vehicles."

4.13

"At that time, the fourfold assembly": from here on is the second [part], clarifying that the gods rejoice upon seeing Śāriputra receive prophecy. The reason they rejoice is precisely because their minds are impartial: now that Śāriputra has received prophecy, they hope that they too are included in this category; therefore they rejoice. Within this, there are naturally both prose and verses. Also within the prose, there are naturally two parts: first, clarifying that the great assembly sees Śāriputra receive prophecy; second, directly clarifying their rejoicing, within which there are three points: the phrase "their minds were greatly rejoiced" clarifies the joy of mental karma; from "each took off the upper robe they wore" on clarifies the offerings of physical karma; from "and made this statement" on clarifies the praise of verbal karma. In the verses, there are three [stages]: three and a half verses clarify joy from hearing the Dharma; the next two verses clarify joy from seeing the prophecy received; the next verse clarifies dedication of merit.

4.14

From "At that time Śāriputra addressed the Buddha, saying: 'I now have no further doubts or regrets'" onwards, the "Chapter on the Parable" ought properly to begin here; the reason it was placed at the head of the fascicle was as explained previously. Regarding the cause, there are four sections: first, briefly explaining the opening of the three and revelation of the One, which stirs attachments and gives rise to doubt; second, harbouring doubt and formulating a request; third, extensively explaining the opening of the three and revelation of the One, severing doubt and generating faith; and fourth, distinctly circulating the cause. What we have now is the third: extensively explaining the opening of the three and revelation of the One, severing doubt and generating faith. Originally there were three sections, which correspond to transforming people of three capacities into three sections. The exposition by dharma opening the three and revealing the One to transform people of superior capacity has now concluded. From here down to the end of the "Chapter on the Bestowal of Prophecy on the Four Great Disciples" is the second section: exposition by parable opening the three and revealing the One to transform people of middling capacity. Within this exposition by parable transforming people of middling capacity, there are four sections, which are four chapters forming four sections: first, this single "Chapter on the Parable", which directly clarifies the Tathāgata's using parables for people of middling capacity to explain the principle of opening the three and revealing the One as converging in identical return, directly transforming people of middling capacity; second, the "Chapter on Faith and Understanding", which clarifies the middling capacity people's apprehension and understanding; third, the "Chapter on the Parable of the Medicinal Herbs", which clarifies the Tathāgata's confirming and endorsing the marks of the middling capacity people's attainment of understanding; fourth, the "Chapter on the Bestowal of Prophecy", which clarifies the Tathāgata's bestowing prophecy upon the people of middling capacity. Furthermore, within these four sections, each divides into two. Now, regarding the first—the direct exposition by parable opening the three and revealing the One—there are two parts: first, clarifying that Śāriputra, on behalf of the middling capacity people, again requests the Buddha to provide an exposition by parable; second, clarifying that the Tathāgata responds to the request by directly providing an exposition by parable on the meaning of opening the three and revealing the One. Śāriputra's requesting on behalf of the people of middling and lower capacity has two intentions in all: first, it means that although these people of middling and lower capacity differ in having sharp or dull faculties, yet their class is the same; now that the superior ones have previously attained understanding, how could one simply leave their peers without understanding the meaning of identical return? It is for this reason that he requests the Buddha to speak for them. Second, above, the Tathāgata has already prophesied that those of superior capacity will attain Buddhahood; thus, formerly they were śrāvakas, but now they have become bodhisattvas. The virtue of a bodhisattva necessarily entails two intentions: in personal practice, to seek the fruit of Buddhahood from afar; and in converting others, to widely deliver sentient beings. Possessing both of these two intentions, he therefore repeats the request to the Buddha to speak on behalf of the people of middling and lower capacity.

4.15

Now, within the two sections, each divides into three. Within the request there are three parts: as he intends to request the Buddha to repeat the explanation of the meaning of opening the three and revealing the One on behalf of people of middling capacity, therefore, first, he begins by setting forth his own understanding; it is precisely through his own understanding of the principle of identical return that he has received the prophecy of bodhi. Second, he immediately mentions the group of those who have not yet understood. From "these twelve hundred" onwards is the third part: concluding the request. The second part clarifies that among these trainees who have not yet understood, how could there be merely twelve hundred people? Here he only adduces these as the opening of the request. "Free from the view of self" refers precisely to the view of individuality. "And the views of existence and non-existence" refers to the two views of annihilationism and eternalism. "And so forth" refers to the attachment to views and attachment to rules and vows. When all these people heard the Buddha open the three and reveal the One, they mutually confused teaching by principle and confused principle by teaching, doubting whether what they had attained was right or wrong; hence it says "all have fallen into doubt and confusion." From "O World-Honoured One, how wonderful! We pray that for the sake of the fourfold assembly you will explain its causes and conditions, so that they may be freed from doubt and regret" is the third part, concluding the request.

4.16

"At that time the Buddha addressed Śāriputra"—from here down is the third part, the response, which also has three sections: first, the causal origin of the exposition by parable; second, from "If in a state, city, or village" onwards through the end of the one hundred lines of verse, directly presenting the exposition by parable opening the three and revealing the One to transform people of middling capacity—since the middling capacity cohort has now understood the principle of identical return, they naturally know they will definitely attain Buddhahood; therefore, third, from "Śāriputra, this Dharma seal of mine" onwards to the end of the chapter, consisting of sixty-five lines of verse, directly encouraging and exhorting the people of middling capacity to receive and practice it. Furthermore, within these three sections, each divides into two. Within the causal origin there are two parts: first, ending at "all for the sake of transforming bodhisattvas", which rebukes the ordinary persons of middling capacity before Śāriputra; second, promising to provide an exposition by parable on the principle of identical return. The reason he first rebukes them is to arouse an indignant, stirred mind in the middling capacity cohort, causing them to be prompted to awaken through indignation. For all who possess conscious awareness converge together in becoming Buddhas; indeed, the principle is of a single accord and has no three differences.

4.17

Having already fully explained above, what matter is not understood? Within this first part there are naturally three senses: from "by various causes and conditions" onwards clarifies the oneness of teaching; "are they all for the sake of anuttarā samyaksaṃbodhi?" clarifies the oneness of fruition; "all that is spoken is for the sake of transforming bodhisattvas" clarifies the oneness of persons. If he were to rebuke them excessively, they might feel shame or give rise to thoughts of retreating and falling, [thinking,] "It is because I am a disciple of the Buddha that I have incurred this scolding and reprimand." Therefore, second, from "Śāriputra, I shall now again use a parable to further clarify this meaning; those who possess wisdom will attain understanding through parables," this clarifies the Buddha's promising to provide an exposition by parable on the principle of identical return. Although human capacities differ in being sharp or dull, and their awakening differs in being earlier or later, since you do not yet understand now, I shall provide another exposition by parable. Within this second part there are two: from "However, Śāriputra" onwards directly promises the exposition by parable; next, from "those who possess wisdom" onwards praises the people of middling capacity. The sage discerns deeply into the temperaments of living beings; thus his granting and taking away are timely. Such was the intention behind the preceding rebuke and the subsequent promise. In the second, the direct parable, there are two parts: first is the prose, and second is the hundred verses of restatement. In the third, the sixty-five lines of verse encouraging and exhorting the people of middling capacity, there are two parts: the intention of encouraging and exhorting is simply to propagate the sūtra to benefit beings, practice for oneself and transform others, plant the cause of identical return, and evoke the consummate, ultimate, wonderful fruit. Therefore, first, the single line of verse "Śāriputra, this Dharma seal of mine" first brings forth the sūtra to be propagated, which is this *Lotus Sūtra*; second, from "Wherever you travel, do not recklessly preach it" through the end of the chapter, consisting of sixty-four lines of verse, directly encourages and exhorts receiving, practicing, propagating the sūtra, and benefiting beings. However, in the earlier transformation of the people of superior capacity, he exhorted them to cultivate the cause and also exhorted them to yearn for the fruition; here at the end of this fascicle, he only exhorts them to cultivate the cause and does not exhort them to yearn for the fruition. This is because the yearning for the fruition arises easily, whereas the resolve to cultivate the cause is difficult to establish. How is this known? Just as worldly people without exception crave and delight in high offices, prominent positions, unhindered wealth, and pleasure, yet these are all retribution fruitions that do not arrive in vain but are inevitably induced by causes; when it comes to the bitter austerities of cultivating the path, they are scarcely worth mentioning. Therefore he only exhorts them to cultivate the cause; such is the state of affairs.

4.18

"Śāriputra, if in a state, city, or village"—from this point through the end of the one hundred lines of verse is the second part: directly presenting the exposition by parable opening the three and revealing the One for the sake of people of middling capacity. It also contains two sections, as explained above: first is the prose, and second is the verse. Now within the prose there are two sections: first is the unfolding of the parable, and second is the application of the parable. Now within the unfolding of the parable, ten parables in all are unfolded, which correspond as parables to the ten kinds of expositions by dharma in the preceding "Chapter on Skilful Means". The ten parables are: First, from "if in a state, city, or village" through "or as many as thirty in this house", named "the master of the house", and also designated as the "general parable"; it generally exemplifies all Buddhas vertically surveying the three periods of time and horizontally discerning the ten directions; hence it is called "general". The remaining nine parables exclusively clarify Śākya. If viewed this way, there would be only two parables, but now combining the general and specific into a total count, there are ten parables. Now, regarding the first, former commentators called it "the house's substance", but the present view differs. This is a parable for the two lines of verse below "Now I too am like this, for the sake of setting sentient beings at peace" in the preceding "Chapter on Skilful Means", clarifying that Śākya, like all Buddhas, presents the three first and the One later, which clarifies the meaning of the transforming master. Second, from "The elder saw this great fire" through "having no thought of seeking to escape", is called the parable of "the elder seeing the fire". This is a parable for the four verses in the preceding "Chapter on Skilful Means": "Śāriputra, you should know that viewing with the Buddha-eye...", clarifying that the Buddha, standing on the ground of the Dharmakāya, sees sentient beings deluded by the five turbidities. Third, from "Śāriputra, this elder thought: 'My body and hands have strength'" through "merely gazed at their father", is designated as the parable of "the elder failing to save his sons". This corresponds to the six and a half lines of verse in the preceding "Chapter on Skilful Means", "When I first sat at the place of awakening...", clarifying the Buddha's intention of failing to transform sentient beings using the Great Vehicle. Fourth, from "At that time the elder then had this thought: 'This house is already being burned by a great fire'" through "vying to escape the burning house", is designated as the parable of "the elder using three carts and succeeding in saving his sons". This corresponds to the eleven lines of verse in the preceding "Chapter on Skilful Means", "I immediately recalled the power of skilful means practiced by past Buddhas...", clarifying that the Tathāgata succeeds in transforming sentient beings using the three vehicles. Fifth, from "At that time the elder saw that his sons had escaped peacefully and without further hindrance", is designated as the parable of "the elder seeing his sons escape disaster". This corresponds to the fifth item in the preceding "Chapter on Skilful Means", the single line of verse: "Śāriputra, you should know that when I see Buddha-sons who aspire to seek the Buddha path...", clarifying that the Tathāgata sees that sentient beings' hindrances of the five turbidities have been eliminated and their capacity for the Great Vehicle has arisen. Sixth, from the two lines "it says that his mind was tranquil, joyful, and leaping with delight", is designated as the parable of "the elder rejoicing because he saw his sons escape disaster". This skips forward to serve as the parable for the seventh item in the "Chapter on Skilful Means". Above it said: "I then had this thought: 'The reason why the Tathāgata appears...'", below which there are two lines and one phrase of verse, clarifying that the Tathāgata rejoices because he sees that the capacity for the Great Vehicle has arisen in sentient beings of the five turbidities. Seventh, from "Then the sons each said to their father: 'The goat carts, deer carts, and ox carts that father previously promised us, please bestow them upon us at this time'", is designated as the parable of "the sons seeking the carts", serving retrospectively as the parable for the sixth item in the preceding "Chapter on Skilful Means". Above it said: "All with respectful minds came to the place of the Buddha", one line of verse, clarifying the intention of the people of the three vehicles seeking the fruit and changing [their course], which will be explained below. Eighth, from "Śāriputra, at that time the elder each gave his sons one great cart" onwards, is designated as the parable of "the elder bestowing the great cart". This is a parable for the eighth item in the preceding "Chapter on Skilful Means", the three phrases of verse: "Among the bodhisattvas, directly discarding skilful means, I preach only the unsurpassed path", where the Buddha preaches the *Lotus Sūtra* to the people of the three vehicles and prophesies their attainment of Buddhahood. Ninth, from "At that time the sons each rode on the great cart, obtaining what they had never had before, not what they had originally hoped for", is designated as the parable of "the sons rejoicing because they obtained the great cart". This corresponds to the ninth item in the preceding "Chapter on Skilful Means": "When bodhisattvas hear this Dharma, their nets of doubts are all removed; the twelve hundred arhats shall all likewise become Buddhas", clarifying the meaning of the people of the three vehicles receiving and practicing the Great Vehicle. Tenth, from "Śāriputra, what do you think?" onwards, clarifying that the elder initially promised small carts and now gives a great cart, called the parable of "not being false". This corresponds to the tenth item in the preceding "Chapter on Skilful Means", the one and a half lines of verse: "Do not have any doubts; I am the king of all dharmas", clarifying that the Tathāgata's teaching and dharma are not false: initially he promises the small and ultimately gives the great; the meaning of the vehicles being false and not false will be explained below.

4.19

Now, regarding the first parable, that of the master of the house, which is also called the general parable: it clarifies that Śākya, like all buddhas, transforms beings of the five turbidities first with the three [vehicles] and then with the One [Vehicle]. Grouped by kind, there are in total six points, which form six stages: first, it directly clarifies the sameness of the master of the house; second, it clarifies the sameness of the place of transformation; third, it clarifies the sameness of the gateway of transformation; fourth, it clarifies the sameness of the persons transformed; fifth, it clarifies the sameness of the matter being rescued from; sixth, it clarifies the sameness of those receiving transformation. What are these? First, to clarify that Śākya, like all buddhas, is the master of transformation—this is the meaning of the elder. Second, to clarify the sameness of the place of transformation: this master of transformation equally manifests in response within the three realms, yet these three realms belong to the Tathāgata—this is the meaning of the elder possessing a great house. Third, to clarify the sameness of the gateway of transformation: when beings of the five turbidities turn against the stream and exhaust the source, they must rely on the Tathāgata's verbal teachings. The function of these verbal teachings is capable of conducting sentient beings out of the house that is the ocean of suffering to the place of sublime joy—this is the meaning of the elder's house having only a single gate. Fourth, to clarify the sameness of the persons transformed: those who are taught and transformed are sentient beings of the five destinies—this is the meaning of there being five hundred persons in the elder's house. Fifth, to present the sameness of the matter being rescued from: sentient beings of the three realms are completely scorched and oppressed by the five turbidities and the eight sufferings—this is the meaning of there being a fire in the elder's house. Sixth, to clarify the sameness of those receiving transformation: among the sentient beings of the five destinies, those who can truly receive transformation possess the capacity of the three vehicles; the capacity of the three vehicles is no different from the meaning of the thirty sons. Although there are five hundred persons, not all share the elder's inherent nature; those who are linked to his inherent nature are thirty persons. Now, among these six points, only the sameness of the master of the house is present in the preceding exposition by dharma; the remaining five points appear only now in the parable.

4.20

First, clarifying the master of the house generally clarifies that the buddhas of the ten directions all alike transform beings of the five turbidities; this is the meaning of the single elder. Now, within this first point, the meaning of the elder, there are three parts: first, clarifying the elder's name and dwelling place; second, directly introducing the master of the house; third, praising his virtues. Furthermore, among these three sections, the first and the last each contain three points, while the middle section contains only one. Within the first section, the three are: first, clarifying that the elder was renowned throughout a nation; second, clarifying that he was renowned within a town; third, clarifying that the elder was renowned within a village.

4.21

The questioner asks: "Why not proceed from the narrow to the broad, instead of proceeding now from the broad to the narrow?" The explanation states: "In order to proceed from the distant to the intimate, it proceeds from the broad to the narrow. Just as when a person gains renown in a nation, outward reports easily carry as mere echoes, but this is not like knowing his truth and falsehood within a single community or a single commandery. Even if his fine reputation spreads across provinces and commanderies, it is not like a single neighbourhood or village knowing that he possesses virtue. To apply this internally to the meaning: horizontally speaking across the worlds of the ten directions, the six destinies, and the four forms of birth; vertically discussing from Avīci above down to the vajra[-ground], the Tathāgata's virtue covers all conscious beings and his grace moistens living mortals—this is like the elder having virtue throughout a nation. If one takes only the sphere reached by the single responsive teaching of the buddhas of the ten directions—as when Śākya kings the three thousand great thousands—this is like the elder having virtue within a town. Again, speaking specifically of the Tathāgata's bringing benefit within Jambudvīpa of the Sahā [world], this is like his having virtue in a village."

4.22

"There was a great elder": this is the second [section], directly introducing the master of the house. He is called an elder not necessarily because of advanced age, but solely to take the meaning of possessing virtue and conduct. "His years were decrepit": from here downwards is the third [section], praising the elder's virtues, which itself has three layers: first, praising the elder's internal virtue; second, praising the elder's external virtue; third, praising the elder's retinue. Now, the first, "his years were decrepit," praises the elder's internal virtue. An elderly person is bound to have extensive knowledge and familiarity; this clarifies that the Tathāgata's three penetrations illuminate thoroughly so that he knows all things. Solely taking extensive knowledge and familiarity with antiquity, decrepit age is used as the vehicle of the parable. Next, "possessing immeasurable wealth and property, and having fields and houses" is the second, praising the elder's external virtue, directly clarifying that his seven treasures were abundant and provided shelter for the orphaned and poor. This clarifies that the Tathāgata's virtue in outward transformation is inexhaustible; therefore he has the four means of embrace to cross people over, and compassion to rescue beings. Sustaining life is called a "field" and sheltering the body is called a "house"; this clarifies that the Tathāgata can produce sentient beings' merit and wisdom like a field, and show beings the method of practice like a house. Therefore the Mahāparinirvāṇa Sūtra says: "Establishing all sentient beings in the five precepts and the ten wholesome deeds"—this is what it means. "And many servants": this is the third, praising the elder's retinue. Voice-hearers and pratyekabuddhas have narrow minds and short aspirations, just like servants. "His mansion was vast and great": this is the second meaning, clarifying the elder's house. A house takes sheltering the body as its meaning. The Tathāgata manifests in response within the three realms; the three realms belong to the Tathāgata, so he takes what is transformed as his house. Therefore the Vimalakīrti Sūtra states: "Sentient beings are the bodhisattva's pure land," clarifying that the sentient beings transformed by a bodhisattva are taken by him as his land. Now it clarifies that the Tathāgata transforms the three realms and takes the three realms as his house. Since the three realms are immensely vast, it is called "vast and great." "It had only a single gate": this is the third meaning. Although the house was vast and great, it had only a single gate for people to go in and out. Here the Buddha's teaching is called the gate. When sentient beings of the three realms begin to turn against the stream, they must rely on the Tathāgata's verbal teachings, and thereafter leave birth and death behind, inevitably reaching bodhi. Thus the verbal teachings of the five periods serve as an unprecedented gate, hence called "one." "Many people": from here downwards is the fourth meaning, clarifying that there were more than five hundred people in the elder's house. Applied internally, grouping by kinds within the three realms, there are in total sentient beings of the five destinies. "Its halls and pavilions were decayed and old": this is the fifth meaning, clarifying the matter being rescued from, showing that there was fire in the elder's house. Applied internally to the meaning: it clarifies that the three realms are fully beset by the five turbidities and the eight sufferings, which oppress sentient beings. Within this there are two parts: about to clarify the fire breaking out, it first describes the objects being burned, directly showing that the fire spreads due to fuel; second, the phrase "all around and simultaneously, fire suddenly broke out" directly clarifies the breaking out of fire. Now, the first clarifies that the desire realm is like the halls, while the form and formless realms are like the pavilions. Sentient beings of the three realms are all oppressed and displaced by birth, old age, sickness, death, and impermanence; hence they are said to be "decayed and old." Sentient beings of the three realms have the four great elements as their walls, but these bodies of the four great elements arise and perish from moment to moment; hence they are said to be "falling into ruin." Life-span is like the pillar bases, but this life-span is attracted by wholesome roots and is therefore impermanent from moment to moment; hence it is said to be "rotted away." Consciousness is like the beams and rafters: those possessing mind and consciousness are called sentient beings, so sentient beings take mind and consciousness as primary; yet this mind and consciousness grasps at conditions and also arises and perishes in an instant; hence it is said to be "tilting and perilous." "All around and simultaneously" downwards is the second, directly clarifying the breaking out of the fire. "All around and simultaneously" means that the five turbidities and the eight sufferings exist among all four forms of birth. "Fire suddenly broke out" directly clarifies the breaking out of the fire. Its meaning in the external parable is that precisely because the elder was not present, fire was caused to break out in the house. In the verses below it says, "That man had recently departed, not long ago." Applied internally: the Tathāgata had previously transformed these sentient beings, causing them to subdue their afflictions, and at that time had already created the conditions for their crossing over; but once the conditions of resonance were exhausted, the Tathāgata taught and transformed in other directions, yet sentient beings once again gave rise to the afflictions of the three poisons—which was not what had originally been expected; hence it says "fire suddenly broke out." "The elder's sons": from here downwards is the sixth meaning, clarifying that among the five hundred people, those who shared an inherent nature with the elder were thirty sons. Applied internally, this clarifies that among those transformed by the Tathāgata, there are those possessing the capacities of the three vehicles who have entered the three realms.

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法華經義記 — Classical Chinese